The Diversity of Sacred Lands in Europe - IUCN

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place have been considered important. For example, in Kakadu National Park in Australia the traditional owners have been given a right to re-work on the rock paintings (Mercer, 1995: 136). In the case of sieidi sites, the local people do not consist of a heterogeneous group. Finns might also value these places, but they could have different meanings for them than for the traditional custodians, the Sámi. On the other hand, some sieidi places were only used by certain families or individuals. Should the traditional custodians in these cases be seen as even a more limited group? Considering the multiple meanings attached to the Sámi sacred places by Sámi and non-Sámi people perhaps also the right of other groups to use these sites might be taken into account. Sámi sacred places have a long history and they continue to be alive and meaningful. References Äikäs, T. (in press A), The concept of liminality and Sámi sacred landscapes, in: Archaeological Imaginations of Religion, ed. T. Meier & P. Tillessen, Budapest: Archaeolingua. Äikäs, T. (in press B), Quartzite at a sieidi: a new life of an offering site? British Archaeological Reports. Äikäs, T. (2011), Rantakiviltä tuntureille. Pyhät paikat saamelaisten rituaalisessa maisemassa. [Sacred places in Sámi ritual landscape], Studia Archaeologica Septentrionalia 5. Äikäs, T., Puputti, A-K, Núñez, M., Aspi, J. & Okkonen, J. ( 2009), Sacred and profane livelihood. Animal bones from sieidi sites in Northern Finland, Norwegian Archaeological Review, 42(2), 109–22. Äimä, F. (1903). Muutamia muistotietoja Inarin lappalaisten vanhoista uhrimenoista [Some memory knowledge of the old sacrificial services of Inari Lapps], Virittäjä 8, pp. 113–6. Blain, J. & Wallis, R. (2007), Sacred Sites Contested Rites/Rights. Pagan Engagements with Archaeological Monuments, Brighton – Portland: Sussex Academic Press. Byrne, D. (2009), Archaeology and the fortress of rationality, in Cosmopolitan Archaeologies, ed. L. Meskell, Durham - London: Duke University Press, pp. 68–88. 55
Carpelan, C. (2003). Inarilaisten arkeologiset vaiheet [The archaeological phases of people in Inari], in Inari – Aanaar. Inarin historia jääkaudesta nykypäivään, ed. V-P Lehtola, Oulu: Painotalo Suomenmaa, pp. 28–95. Colley, S. (2002), Uncovering Australia. Archaeology, Indigenous People and the Public, Crows Nest: Allen & Unwin. Fossum, B. (2006), Förfädernas land. En arkeologisk studie av rituella lämningar i Sápmi, 300 f.Kr.–1600 e.Kr. [The land of the forefathers. An archaeological study of the ritual sites in Sápmi, 300 BC–1600 AD], Studia Archaeologica Universitatis Umensis 22. Goldstein, L. & Kintigh, K. (1990), Ethics and the reburial controversy, American Antiquity, 55(3), 585–91. Hedman, S. D. (2003), Boplatser och offerplatser. Ekonomisk strategi och boplatsmönster bland skogssamer 700–1600 AD [Dwelling places and offering places. Economical strategy and dwelling pattern among Forest Sámi 700–1600 AD], Studia archaeologica Universitatis Umensis 17. Hirvonen, V. (2007), Paikan muisti ja muistot paikoista [Place’s memory and remembrances of places], in Eletty, koettu maisema. Näkökulmia saamelaiseen kulttuurimaisemaan, ed. T. Elo & P. Magga, Suomen ympäristö 34/2007, pp. 77–89. Itkonen, T.I. (1948), Suomen lappalaiset vuoteen 1945 [Finland’s Lapps till the year 1945], Porvoo: Werner Söderström Osakeyhtiö. Kjellström, R. (1987), On the continuity of old Saami religion, in Saami Religion. Based on Papers read at the Symposium on Saami Religion held at Åbo, Finland, on the 16 th -18 th of August 1984, ed. T. Ahlbäck, Scripta Instituti Donneriani Aboensis XII, pp. 24–33. Kupiainen, J. (1997), Antropologin suorituspaineet Salomonsaarilla [The achievment pressures of an anhtropologist at Salomon islands], in Kaukaa haettua. Kirjoituksia antropologisesta kenttätyöstä, ed. A. M. Viljanen & M. Lahti, Vammala: Suomen antropologinen seura, pp. 213–22. Ladd, E. J. (2001), A Zuni perspective on repatriation, in The Future of the Past. Archaeologists, Native Americans, and Repatriation, ed. T. L. Bray, New York: Garland Publishing, pp. 107–15. Magga, P. (2007), Rakennuksia, kotasijoja, muistoja. Saamelaista kulttuuriympäristöä inventoimassa [Buildings, goahti places, memories. Surveying Sámi cultural landscape], in Eletty, koettu maisema. Näkökulmia saamelaiseen kulttuurimaisemaan, eds. T. Elo & P. Magga, Suomen ympäristö 34/2007, pp.11–24. 56
Page 1 and 2:
The Diversity of Sacred Lands in Eu
Page 3 and 4:
The designation of geographical ent
Page 5 and 6: table of contents 7 All creation gr
Page 8 and 9: All creation groans and sighs... Hu
Page 10 and 11: The borders of science In two areas
Page 12 and 13: ment. Their intention is the same a
Page 16 and 17: Introduction to the proceedings of
Page 18 and 19: have preceded the establishment of
Page 20 and 21: unique position in Northern Lapland
Page 22 and 23: Greece, the only monastic republic
Page 24: References Aikio, A. (2000). The ge
Page 28 and 29: Greetings from the Saami Parliament
Page 30 and 31: Lake Inari. Some of them are planne
Page 34 and 35: Words of welcome Tarmo Jomppanen Th
Page 36: threatened. It is extremely importa
Page 39 and 40: The concept of indigenous religions
Page 41 and 42: Kola Sámi oral tradition it is nat
Page 43 and 44: tic religion today; it is thought t
Page 45 and 46: References Bäckman, L. (1975), Sá
Page 48 and 49: Archaeology of sieidi stones. Excav
Page 50 and 51: fell tops, rock formations, islands
Page 52 and 53: to know more about the way their an
Page 54 and 55: jects, cigarettes, alcohol, candles
Page 58: Manker, E. (1957), Lapparnas heliga
Page 62 and 63: Conserving sacred natural sites in
Page 64 and 65: abies), but they can also be from o
Page 66 and 67: Sacred natural sites and customs In
Page 68 and 69: were carried out. It was concluded
Page 70 and 71: The sacred grove (hiis) of Tammealu
Page 72 and 73: cial conservation area (IUCN Catego
Page 74: Glossary Looduslik pühapaik - a SN
Page 77 and 78: The location of the Mikytai Site in
Page 79 and 80: The Mikytai Alka Hill in the landsc
Page 81 and 82: The topography of sacred places in
Page 83 and 84: the mid-seventeenth to the first ha
Page 86 and 87: Zilais kalns - Blue Hill in Latvia
Page 88 and 89: gators in many publications have be
Page 90 and 91: It is worth to mention that the ric
Page 92 and 93: Cukurs, R. (1936). Valmiera - Burtn
Page 96 and 97: Alevi-Bektashi communities in south
Page 98 and 99: Additionally, the central concept o
Page 100 and 101: tine state. By the eighteenth centu
Page 102 and 103: The most venerated natural elements
Page 104 and 105: people) (Kressing, 2002) and Bektas
Page 106 and 107:
Balkans and Asia Minor. Most of the
Page 108 and 109:
Mélikoff, I. (1998), Bektashi/Kizi
Page 110 and 111:
Part Three: Managing lands of mains
Page 112 and 113:
The cultural and spiritual sites of
Page 114 and 115:
has been dedicated and since time i
Page 116 and 117:
December 1991. It was founded in 19
Page 118 and 119:
ison, elephants, rhinoceroses, lion
Page 120 and 121:
These places often became places of
Page 122 and 123:
1200 BC to AD Iron AD to 476 Roman
Page 124 and 125:
As was mentioned above, there is a
Page 126 and 127:
Holy Island of Lindisfarne and the
Page 128 and 129:
es facing Holy Island Lindisfarne.
Page 130 and 131:
somehow helps sanctify a geographic
Page 132 and 133:
ality into early Christian forms ar
Page 134 and 135:
gree of reconstruction of the (redi
Page 136 and 137:
housing the islanders established T
Page 138 and 139:
UNESCO, (2011), Durham Castle and C
Page 140 and 141:
Landscape linkages between cultural
Page 142 and 143:
asin to be connected with other num
Page 144 and 145:
The only remnant of the ancient Ple
Page 146 and 147:
The Quadrilatero Project, threats H
Page 148 and 149:
an ensemble, as they lack connectiv
Page 150 and 151:
servation of the wetland ecosystem
Page 152 and 153:
The wetland. Steps of protection. 1
Page 154 and 155:
Sargolini, M. et al. (2006), Reti E
Page 156 and 157:
Part Four: Managing lands of monast
Page 158 and 159:
Monastic communities and nature con
Page 160 and 161:
or ‘wild’ terrain, the longevit
Page 162 and 163:
natural shelter, such as in caves.
Page 164 and 165:
verse ancient Coptic monasteries in
Page 166 and 167:
Therefore, ‘the actuality of mona
Page 168 and 169:
The Holy Island of Arran, UK. Tibet
Page 170 and 171:
Conclusion An analysis of the manag
Page 172 and 173:
Mallarach, J.-M. (2005), The Way of
Page 174 and 175:
Acknowledgements I am deeply indebt
Page 176 and 177:
Managing the heritage of Mt Athos T
Page 178 and 179:
miskis, the area has been dedicated
Page 180 and 181:
the Athos authorities who have atte
Page 182 and 183:
1992), and to promote the certifica
Page 184 and 185:
the necessary arrangements for moni
Page 186 and 187:
tive - and decisive - involvement o
Page 188 and 189:
Παπαγιάννης, Θ. και
Page 190 and 191:
Special Nature Reserve Milesevka an
Page 192 and 193:
Serbs. From the eleventh century to
Page 194 and 195:
monastery. The Venetian diplomat Ra
Page 196 and 197:
Muslim populations of the region, w
Page 198 and 199:
community. Thanks to the enormous e
Page 200 and 201:
different needs of the stakeholders
Page 202 and 203:
References Cmiljanovic, M. (2009),
Page 204 and 205:
Part Five: Europe: a wealth of sacr
Page 206 and 207:
Diversity of sacred lands and meani
Page 208 and 209:
A rock painting portraying an elk f
Page 210 and 211:
the protected areas of Finland. In
Page 212 and 213:
management and conservation of the
Page 214 and 215:
culture is a part of the duties of
Page 216 and 217:
References Anonymous (2010a), The v
Page 218 and 219:
The Carpathian Mountains, a realm o
Page 220 and 221:
Throughout history, the Carpathian
Page 222 and 223:
In Ceahlău National Park, Romania,
Page 224 and 225:
Christian sacred natural sites Nowa
Page 226 and 227:
grims; Wadowice, the birthplace of
Page 228 and 229:
The Dacian King Decebalus, Porţile
Page 230 and 231:
References Borsa, M., Chifelea, C.,
Page 232 and 233:
The ‘sacredness’ of natural sit
Page 234 and 235:
experience as part of the healing o
Page 236 and 237:
Fox’s experience wears very diffe
Page 238 and 239:
The word, sacred, has an etymology
Page 240 and 241:
St Clement’s Church and Mt Roinea
Page 242 and 243:
point of human ecology. From here a
Page 244 and 245:
Posey, D. A. (ed.) (1999), Cultural
Page 246 and 247:
Synergies between spiritual and nat
Page 248 and 249:
A map of the Barents Euro-Arctic Re
Page 250 and 251:
is associated with an area filled w
Page 252 and 253:
tected area was included in the UN-
Page 254 and 255:
Finland. The pictures on the rock w
Page 256 and 257:
Concluding remarks Sometimes common
Page 258 and 259:
Федотов Г.П. Будет л
Page 260 and 261:
Part Six: Other related issues 259
Page 262 and 263:
On the other hand, the UNESCO-IUCN
Page 264 and 265:
the world (Eliade, 1959), there are
Page 266 and 267:
to assess the applicability of the
Page 268 and 269:
plicable as they are, eight would r
Page 270 and 271:
References Burckhardt, T. (1958). P
Page 272 and 273:
Inputs and comments from the worksh
Page 274 and 275:
equally effective tool as interpret
Page 276 and 277:
Conclusions Results The Delos3 Work
Page 278 and 279:
growing, even within legally declar
Page 280 and 281:
ny, beauty and the interconnectedne
Page 282 and 283:
the world, make to the conservation
Page 284 and 285:
2.7. Friday 09.00-10.30 Session 4:
Page 286 and 287:
Appendices Appendix I: Workshop par
Page 288 and 289:
Pirjo Seurujärvi Park Superintende
Page 290 and 291:
P. 102 Ggia: el.wikipedia.org/wiki/
Page 292 and 293:
The ecological footprint of the Del
Page 294:
International Union for Conservatio
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